Whether the Gift of Knowledge Is Practical Knowledge?
Objection 1: It would seem that the knowledge, which is numbered
among the gifts, is practical knowledge. For Augustine says (De Trin.
xii, 14) that "knowledge is concerned with the actions in which we
make use of external things." But the knowledge which is concerned
about actions is practical. Therefore the gift of knowledge is
practical.
Obj. 2: Further, Gregory says (Moral. i, 32): "Knowledge is nought if
it hath not its use for piety . . . and piety is very useless if it
lacks the discernment of knowledge." Now it follows from this
authority that knowledge directs piety. But this cannot apply to a
speculative science. Therefore the gift of knowledge is not
speculative but practical.
Obj. 3: Further, the gifts of the Holy Ghost are only in the
righteous, as stated above (Q. 9, A. 5). But speculative knowledge
can be also in the unrighteous, according to James 4:17: "To
him . . . who knoweth to do good, and doth it not, to him it is a
sin." Therefore the gift of knowledge is not speculative but
practical.
_On the contrary,_ Gregory says (Moral. i, 32): "Knowledge on her own
day prepares a feast, because she overcomes the fast of ignorance in
the mind." Now ignorance is not entirely removed, save by both kinds
of knowledge, viz. speculative and practical. Therefore the gift of
knowledge is both speculative and practical.
_I answer that,_ As stated above (Q. 9, A. 8), the gift of knowledge,
like the gift of understanding, is ordained to the certitude of
faith. Now faith consists primarily and principally in speculation,
in as much as it is founded on the First Truth. But since the First
Truth is also the last end for the sake of which our works are done,
hence it is that faith extends to works, according to Gal. 5:6:
"Faith . . . worketh by charity."
The consequence is that the gift of knowledge also, primarily and
principally indeed, regards speculation, in so far as man knows what
he ought to hold by faith; yet, secondarily, it extends to works,
since we are directed in our actions by the knowledge of matters of
faith, and of conclusions drawn therefrom.
Reply Obj. 1: Augustine is speaking of the gift of knowledge, in so
far as it extends to works; for action is ascribed to knowledge, yet
not action solely, nor primarily: and in this way it directs piety.
Hence the Reply to the Second Objection is clear.
Reply Obj. 3: As we have already stated (Q. 8, A. 5) about the gift
of understanding, not everyone who understands, has the gift of
understanding, but only he that understands through a habit of grace:
and so we must take note, with regard to the gift of knowledge, that
they alone have the gift of knowledge, who judge aright about matters
of faith and action, through the grace bestowed on them, so as never
to wander from the straight path of justice. This is the knowledge of
holy things, according to Wis. 10:10: "She conducted the just . . .
through the right ways . . . and gave him the knowledge of holy
things."
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